Tendance Coatesy

Left Socialist Blog

Archive for the ‘Free Speech’ Category

Honour and Glory to the Memory of Feminist Qandeel Baloch.

with 2 comments

Honour and Glory to the Memory of Qandeel Baloch.

Karachi, Pakistan – Pakistani social media star Qandeel Baloch, who was known for her daring posts, has been killed by her brother.

Al Jazeera. 

Police on Saturday told Al Jazeera that Baloch’s father, Mohammed Azeem, had filed a case against his son Waseem Azeem. The father also testified against another of his sons, who works in the army and reportedly encouraged his sibling to carry out the killing.

Waseem was in the family home in Multan when Baloch, whose real name was Fauzia Azeem, died.

Both sons went missing as news of the killing spread.

But late on Saturday, Waseem was found some 100 kilometres from Multan in Dera Ghazi Khan and arrested. Police presented him with his face covered during a press conference, during which he said he “killed for honour” and had “no regrets”.

Baloch divided opinion in Pakistan, a largely conservative nation, as she appeared on television to speak about female empowerment, often dressed in non-traditional, revealing clothes.

She began her career by auditioning on Pakistan Idol and soon after launched a social media enterprise, posting videos that went viral.

On her final, July 4 post to her Facebook page, which has almost 800,000 fans, she wrote: “I am trying to change the typical orthodox mindset of people who don’t wanna come out of their shells of false beliefs and old practices.”

Her apparent “honour killing” has caused outrage.

‘Honour killings are epidemic’

Sharmeen Obaid-Chinoy, who won an Oscar for a film about honour-based violence, told Al Jazeera that such attacks were an “epidemic”.

“I’m very shaken up today. Activists in Pakistan have been screaming hoarse about honour killings; it is an epidemic, it takes place not only in towns, but in major cities as well.

“What are we going to do as a nation?”

Chinoy added that an anti-honour killing bill should be passed.

“It’s upon the lawmakers to punish these people. We need to start making examples of people. It appears it is very easy to kill a woman in this country – and you can walk off scot-free.”

Nabila Ghazzanfar, a Punjab Police spokeswoman, said that the initial post mortem showed that the 26-year-old’s nose and mouth had been pinned shut before she died, blocking off her airways.

More reports.

Pakistani authorities have barred murdered social media sensation Qandeel Baloch’s family from “forgiving” her brother for strangling her under an Islamic law, taking a rare stand against “honour killings”.

Police in Qandeel’s hometown of Multan confirmed that Section 311 of the Pakistan Penal Code had been added to her murder case, barring her family from pardoning the alleged killer under the “Qisas and Diyat” law.

City police chief Azhar Akram said the Islamic law, whereby the family or heirs of the victim can pardon the murderer, could not be applied in Qandeel’s case after police added Section 311, through which the state becomes the plaintiff.

Read: Cleric in selfie with Qandeel Baloch provoked her murder, alleges mother

Qandeel’s brother Muhammad Waseem drugged and strangled her on Friday in a murder that shocked the conservative Muslim nation, where the 26-year-old had titillated and outraged people with her racy social media photos and videos.

Waseem, after being arrested on Monday, said he had no regrets because his sister had dishonoured the family by making a controversial video with Mufti Abdul Qavi.

Read: Qandeel Baloch’s brother ‘proudly’ accepts drugging, killing her, has no regrets

Qandeel’s father would not be able to forgive Waseem and other suspects in his daughter’s murder if he decided to do so at any point, Akram explained. Under Section 311, the discretion of accepting a pardon from the victim’s family is left to the judge handling the case.

Hindustan Times.

What the “honour killing” of celebrity feminist Qandeel Baloch reveals about Pakistani liberals

KUNWAR KHULDUNE SHAHID

The cultural icon, known as “Pakistan’s Kim Kardashian”, was killed by her brother, in a country where more than 1,000 such murders occur per year.

Pakistani social media celebrity Qandeel Baloch was strangled to death by her brother at her residence early Saturday morning, in the most high-profile of the over 1,000 honour killings that take place in the country on average annually.

Qandeel, whose official Facebook page has 783,667 likes, gathered her huge following through her social media posts that had, over the past year or so, evolved from eccentric trolling of Pakistan’s patriarchal tendencies to a powerful feminist rallying cry

Written by Andrew Coates

July 20, 2016 at 12:34 pm

SWP’s Marxism 2016. We Publish Some of the ‘List of Shame’.

with 11 comments

The List of Shame.

Tariq Ali

Tariq Ali

Speaks on The American Empire and its Discontents Fri, 4.15pm

Moazzam Begg

Moazzam Begg

CAGE Outreach Director joins our opening rally.

The full list is too long to reproduce but these are particularly worthy of note in view of the post that follows:

Judith Orr

Judith Orr

Author of “Marxism and Womens Liberation” on fighting sexism today.

Nahella Ashraf

Nahella Ashraf

Panel to discuss fighting sexism and Islamophobia.

Natalie Bennett

Natalie Bennett

Leader of the Green Party debates  “Where next after the EU referendum?” with Joseph Choonara.

Maz Saleem

Maz Saleem

Panel to discuss fighting sexism and Islamophobia

Full list: Marxism 2016.

This is obviously something the above chose to ignore:

Why I don’t buy Socialist Worker

Written by Andrew Coates

May 22, 2016 at 10:31 am

Joy at the London Mayor Victory as Sausages live in Fear of Kate Hopkins.

with 5 comments

Sausage Identical to the one said to be on Way to Kate Hopkins’s Bum.

It was a joy to see Sadiq Khan won the London Mayor election.

For readers not in the UK (roughly half those reading this blog) this is a report,

Sadiq Khan became the first Muslim mayor of London in the early hours of Saturday after a bitter campaign marred by accusations of dog whistle racism on the part of his rival, the millionaire environmentalist Zac Goldsmith.

The Labour MP for Tooting in south London finished comfortably ahead of his Conservative rival whose camp accused Khan of “pandering to extremists” and tried to depict him as a Jeremy Corbyn loyalist who planned to use the capital for a “dangerous experiment”.

In his victory speech, Khan said he was “humbled” to be elected. In sharp remarks, he directly addressed Goldsmith’s campaign saying that he was proud “that London has today chosen hope over fear and unity over division”.

He added: “I hope that we will never be offered such a stark choice again. Fear does not make us safer, it only makes it weaker – and the politics of fear is simply not welcome in our city. I promise to always be a mayor for all Londoners, to work hard to make life better for every Londoner regardless of your background.

“I have a burning ambition for London. I want every single Londoner to get the opportunities that our city gave to me and my family.”

Referring to his late father, who came to London from Pakistan, Khan said he would have been proud “that the city he chose to call his own had now chosen one of his children to be mayor”.

Guardian.

Owen Jones notes,

Forgive and forget Zac Goldsmith’s racist campaign? No chance

Zac Goldsmith has lost, his reputation ruined, a political disgrace consigned to the history books. He had a choice. He could have capitalised on his reputation as a liberally minded, eco-friendly Tory, crossing partisan divides, love-bombing a city that has increasingly become a Labour heartland. Initial polls suggested he had a chance, even a significant lead. The cheerleaders for Tessa Jowell, the Blairite candidate in Labour’s selection race, wrongly suggested Sadiq Khan was unelectable.

Instead, Goldsmith waged a campaign soaked in racism, in one of the most ethnically diverse cities on Earth, shamelessly exploiting anti-Muslim prejudices in an effort to secure a shameful victory. Khan was a candidate who “repeatedly legitimised those with extremist views”, he wrote in the Mail. London was offered a campaign of fear, smear and bigotry. And London overwhelmingly told it where to go.

A more detailed analysis of the national results will follow, though it is clear that attempts to drive Labour down to the ground have not born fruit.

For the moment we note that critics of Jeremy Corbyn claim any successes as their own work, and any set backs as his.

This is one reaction from a leading British commentator after, on Wednesday she tweeted:

French co-thinkers of Hopkins yet to react: Two Hours of a Muslim London Mayor and Daesh have not yet blown up Big Ben.

Then there is this, from the Weekly Worker, no doubt endorsed (?) by the ‘Labour Party Marxists’.

Both of them.

Vote Galloway

The Provisional Central Committee of the Communist Party of Great Britain, meeting on May 1, agreed to call for a vote for George Galloway (first preference) in the London mayoral election and Sadiq Khan (second preference).

We call for a first-preference vote for George Galloway in spite of his notorious alliances with the Iranian regime, with Ba’athists and other oppressors in the Middle East, and in spite of the political differences for which we have repeatedly criticised him.

We do so because the witch-hunt around allegations of ‘anti-Semitism’ currently being conducted by the Labour right and the mass media is an attempt to smear any opposition to US policy in the Middle East as racist, and is part of a class struggle conducted by the capitalist class to recover full control of the Labour Party by its paid agents.

Sadiq Khan has come onside for capital in this witch-hunt; Jeremy Corbyn and John McDonnell have collapsed in the face of it. In contrast, George Galloway has responded robustly and broadly correctly. In this context a first-preference vote for Galloway is a useful, if limited, protest against the witch-hunt.

It is not yet known how the ‘Provisional Central Committee’ will react to the results, including Galloway’s 1.4%  (Wikipedia):

Mayor of London election 5 May 2016 [183]
Party Candidate 1st Round  % 2nd Round Total  First Round Votes  Transfer Votes
Labour Sadiq Khan 1,148,716 44.2% 388,090 1,536,806
Conservative Zac Goldsmith 909,755 35.0% 250,214 1,159,969
Green Siân Berry 150,673 5.8% 468,318 618,991
Liberal Democrat Caroline Pidgeon 120,005 4.6% 335,931 455,936
UKIP Peter Whittle 94,373 3.6% 223,253 317,626
Women’s Equality Sophie Walker 53,055 2.0% 198,720 251,775
Respect George Galloway 37,007 1.4% 117,080 154,087
Britain First Paul Golding 31,372 1.2% 73,883 105,255
CISTA Lee Harris 20,537 0.8% 67,495 88,032
BNP David Furness 13,325 0.5% 36,168 49,493
Independent Prince Zylinski 13,202 0.5% 24,646 37,848
One Love Ankit Love 4,941 0.2% 28,920 33,861
Labour gain from Conservative

Written by Andrew Coates

May 7, 2016 at 11:25 am

Saudi religious police now to be ‘kind and gentle’ to encourage “virtue”.

with 2 comments

Mukfellas.png

Committee for the Promotion of Virtue and the Prevention of Viceهيئة الأمر بالمعروف و النهي عن المنكر

There has been much talk of ‘conservative’ Islamic values.

Here’s somewhere where one version of them are  put into practice by a special politice force.

The BBC reports.

The Saudi authorities have moved to curb the powers of the notorious religious police, or “mutawa”.

Members of the Committee for the Promotion of Virtue and the Prevention of Vice will no longer be permitted to chase suspects or arrest them.

They must instead report observations to security forces personnel.

Religious police officers, who roam the streets enforcing strict standards of social behaviour, are frequently accused of abusing their powers.

Several were reportedly arrested in February for allegedly assaulting (YouTube video) a young woman outside a shopping centre in the capital, Riyadh.

In 2013, four officers were accused of causing a fatal car crash when they pursued two brothers who had refused to turn the radio down in their vehicle. However, a court subsequently acquitted them.

‘Gentle and humane’

The new law governing the religious police was approved by the cabinet on Monday, but was not published by the official Saudi Press Agency until Tuesday.

Officers will continue to help enforce strict segregation of the sexes, an absolute prohibition of the sale and consumption of alcohol, a ban on women driving and many other social restrictions.

But the new law stipulates that their mission has been amended to “carrying out the duty of promoting virtue and preventing vice in a gentle and humane way, after the model set in this regard by the Prophet [Muhammad] and his rightful successors”.

They will also be obliged to display clear identification, showing their names, posts, jurisdictions and official working hours.

The law stipulates that officers will no longer be permitted to pursue suspects, arrest them or ask for identification – only report suspicious behaviour to regular police and anti-drug units, who will decide whether to take the matter further.

 

Gulf News:

Riyadh: The powers of the powerful Commission for the Promotion of Virtue and Prevention of Vice, the religious police in Saudi Arabia have been limited and they have been banned from chasing, arresting or asking for the identity papers of anyone.

As per a new structure and set of regulations endorsed by the cabinet at its weekly meeting, the commission will not move into action themselves and will report suspicious cases to the police or the anti-drugs squads who will be fully in charge of all the measures including chasing, arresting, detaining and questioning suspects.

The role of the commission will be limited to promoting Islamic values and supporting the specialized anti-drugs agencies in the fight against drugs by explaining their negative effects on families and the community.

Commission members will carry out their tasks in markets and public places and will work within specific times scheduled by their centres.

According to the new regulations, every member must display prominently a badge that carries his name, position, centre, and official working hours.

Conditions for recruiting new members include a high education degree, competence to promote virtue and prevent vice, a good reputation and satisfactory behaviour.

The commission has often waded into controversy over its specific role and immense powers, following incidents, clashes and standoffs with Saudi citizens that triggered calls to reduce its prerogatives and hand them over to the police.

In February, a video clip that showed a girl being beaten up in front of the Nakheel Mall in the capital Riyadh sparked outrage in Saudi Arabia. The girl and her friend were reportedly walking near the mall when they had a ‘bitter standoff’ with members of the commission.

 

Written by Andrew Coates

April 13, 2016 at 12:39 pm

Badiou: Sokal Style Spoof (Canular) of Badiou Studies Hits Le Monde.

with 3 comments

 

Badiou: raves against ‘Machinations’ Behind Spoof of his Oeuvre. 

Alain Badiou et le réveil de la farce (1) was published over a full page in Le Monde des ideés yesterday (full article only available on-line to subscribers)

It explores the amusing – we are still laughing – hoax carried out on the prestigious Badiou Studies by two genial pranksters  Philippe Huneman and Anouk Barberousse (see:  Un « philosophe français » label rouge. Relecture tripodienne d’Alain Badiou).

Mediapart, reports Badiou being struck by  « l’ignorance totale de [son] œuvre que révèlent les manœuvres de deux ratés de la philosophie qui s’égarent dans leurs minuscules machinations » – the complete ignorance displayed in this work, which revealed the manoeuvres of two philosophical failures engaged in nanoscopic machinations.

The Le Monde article cites one reaction: that the jape was a way of avoiding a serious debate on Badiou’s august philosophy.

It would indeed be a mighty task to do so, but the parody was targeted at the respectful attention ‘cultural studies’ (as Le Monde puts it) gives to anything spread with enough of Badiou’s speculations.

We will simply ask: by what ‘truth procedure” can  anybody impose as a “grid” this ontology, as cited by the admirable Retraction Watch)?

Sets are what gendering processes by reactionary institutions intend to hold, in contradiction to the status of the multiplicities proper to each subject qua subject. This tension between subjectivity and gender comes to the fore through the lens of the ‘count-as-one’, the ontological operator identified by Badiou as the fluid mediator between set-belonging and set-existence. After having specified these ontological preliminaries, this paper will show that the genuine subject of feminism is the “many” that is negatively referred to through the “count-as-one” posited by the gendering of “the” woman.

Badiou is said to have originated his ideas in Althusser’s anti-humanism.

So, regardless of his later use of set-theory (rather than, say Athusser’s ‘Spinozist’ monist ontology of substance) it is “useful” (quotation marks) to ask in what sense is there a “theoretical practice” at work? What  raw material do Badiou and his acolytes employ? Or to put is more clearly: what are their ’empirical’ (more quotation marks) material – their data?

The underlying impression is that Badiou uses a picture of who the world is structured – the ground of existence – which comes from his own head. Assuming that he is not a new Pythagoras and sees numbers in stones and stars (and perhaps refuses to eat beans) one would like to know how this theory relates to the central aspect of Badiou’s politics: not the structures of Events (though we would like to know how their uniqueness is more unforeseeable hapexes, (that is wholly new occurrences, from apparently ‘nowhere’) that is Humean aetiology), but how set theory operates in history, and in the Idea.

Badiou’s “‘pure doctrine of the multiple” (with very obvious echoes of Mao-Tse-Tung’s writings on ‘Dialectics’) presents exactly the problems – that it can be simply imposed on material – that the parody of  Ontology, Neutrality and the Strive for (non) Being (Benedetta Tripodi) was designed to illustrate.

That is, a group of ideas that can be spread without any rigour or regard to reality, in an academic text which ‘consecrates’ the authority of the Master, Badiou.

In case anybody does not believe that  Badiou’s ideas are deeply problematic see the Wikipedia entry.

Badiou uses the axioms of Zermelo–Fraenkel set theory to identify the relationship of being to history, Nature, the State, and God. Most significantly this use means that (as with set theory) there is a strict prohibition on self-belonging; a set cannot contain or belong to itself. This results from the axiom of foundation – or the axiom of regularity – which enacts such a prohibition (cf. p. 190 in Being and Event).

..

These sets are, in line with constructible ontology, relative to one’s being-in-the-world and one’s being in language (where sets and concepts, such as the concept ‘humanity’, get their names). However, he continues, the dominations themselves are, whilst being relative concepts, not necessarily intrinsic to language and constructible thought; rather one can axiomatically define a domination – in the terms of mathematical ontology – as a set of conditions such that any condition outside the domination is dominated by at least one term inside the domination. One does not necessarily need to refer to constructible language to conceive of a ‘set of dominations’, which he refers to as the indiscernible set, or the generic set. It is therefore, he continues, possible to think beyond the strictures of the relativistic constructible universe of language, by a process Cohen calls forcing. And he concludes in following that while ontology can mark out a space for an inhabitant of the constructible situation to decide upon the indiscernible, it falls to the subject – about which the ontological situation cannot comment – to nominate this indiscernible, this generic point; and thus nominate, and give name to, the undecidable event. Badiou thereby marks out a philosophy by which to refute the apparent relativism or apoliticism in post-structuralist thought.

Let us jump from this can ask: how can we ‘decide upon the undecidable event’, tied by a kind of Sartrean commitment (fidelity)  to the supreme Events of Communism?  What indeed are the Events in question, their concrete structures which leave such deep traces that the furnish the material for his “hypotheses” – of Communism?

In the extremely clear dialogue in Que faire ? Dialogue sur le communisme, le capitalisme et l’avenir de la démocratie, d’Alain Badiou et Marcel Gauchet, (Philosophie Editions 2014) All the set theory, all the set of dominations, all the generic sets, fall away. Badiou simply repeats that, er well, the Revolution and specifically the Chinese Cultural Revolution (given or take some minor quibbles about this or that decision taken at the time), remains a fixed point of reference and hope for Communism.

Since many would strongly dispute that the Cultural Revolution was a Communist Event, the basis on which he elaborates his “communist hypothesis”.  That by contrast it was created by a faction fight between various  nationalist and Stalinist bureaucrats , and the highly dubious ‘communist’ Mao, Badiou has to answer on the terrain of History. As illustrated at length in the writings of  Pierre Ryckmans (28 September 1935 – 11 August 2014), who also used the pen-name Simon Leys, and who had an enormous effect on the European radical left in the 1970s, though apparently not on Badiou. (1)

A settling of accounts with that blood-stained History is something Badiou has never done.

All he can do is to repeat, when presented with these and other facts, is  that, “la démocratie, sous sa forme parlementaire, interdit tout changement d’ampleur ” – parliamentary democracy banishes all form of substantive change.”

Many leftists would not see the commands of the Great Helmsman as an alternative to democracy tout court.

Anouk Barberousse and  Philippe Huneman are therefore right to highlight the abstract absurdity of a system based on a system based on an ontological  system.

If anything they are too kind about Badiou’s groupuscule’s past.

The second comment in the article comes from le Monde’s  Julie Clarini. She asks whether the hoax is not part of a fight within the radical left (gauche radicale).

Indeed it is – here. Badiou decides on the ‘Event’ of the cultural revolution. His practice (which Wikipedia registers only in his ephemeral L’organisation politique) goes back to the subject of this Blog post below – not to mention the Tendance’s own political background as a Marxist and leftist opponent of the kind of ‘Maoism’ Badiou stood for.

*****

(1) Laurent Joffrin, (Libération) with whom we do not always agree, probably almost never agree with,  makes this salient summary of this appalling position,

On se permettra donc de rappeler, sur le même ton de légèreté, que cet amusant «bond en avant», lancé par Mao pour mettre en œuvre son «hypothèse communiste», a déclenché l’une des plus terribles famines que la Chine ait jamais connues, pendant laquelle, sans doute pour se donner un air d’anticonformisme révolutionnaire, les familles affamées mangeaient des écorces, des rideaux ou des excréments et, dans certains cas, encore plus distrayants, mangeaient leurs jeunes enfants pour survivre. Au total, on estime que la politique de Mao à cette époque a causé la mort de plus de vingt millions de personnes, sur lesquelles on passera rapidement dans le souci de ne pas gâcher l’ambiance. Comme le dit Badiou en parlant de Mao et de son régime, «les caricatures sont tellement faciles».

Put briefly Laurent remarks that the jolly old Great Leap Forward alone resulted in intense suffering and countless millions of deaths.

 So here is a look at the ‘Marxist-Leninist’ past of Badiou:

Badiou: Deleuze, Guattari and the ‘fascisme de la pomme de terre’.

Guattari and the ‘fascisme de la pomme de terre’.

Alain Badiou’s political philosophy is, apparently, grounded on singular situated truths and potential revolutions. Fidelity to the invariant truth is a matter of procedure. What he calls an ‘Idea’’ has three basic elements, “a truth procedure, a belonging to history and individual subjectivation”. Authenticity, we might say were we admirers of Sartre’s philosophy, hangs in there.

This has a range (to put it as its most modest) of applications. But Badiou is best known for his politics (which are not renowned for their modesty).

On the Chinese ‘Cultural Revolution’, the professor has aroused controversy time and time again by giving a positive, glowing, account (“at any rate from 1965 to 1968” although he does not give the exact day of the week in this time-span) of this “political truth”. (1) These have had local, indeed spatial, moorings, no doubt, for example, in Maoist re-education camps as well as some time in Shanghai. There is the also the possibility of becoming a “militant for the truth”, perhaps, one might hazard, exemplified in the acts of the Union des communistes de France (marxiste-léninistes), the UJM (M-L) founded in 1969 by Alain Badiou and others whose names, sadly or not, few can recall or care about.

On the issue of Communism the professor has declaimed that the “Idea of communism, subjectivation constituted the link between the local belonging to a political procedure and the huge forward march towards its collective emancipation. To give out a flyer in a marketplace was also to mount the stage of History” (2) In the light of, er, recent and not so recent events, Badiou is not enthusiastic about the State’s ability to deliver Communism. A True Communist Event occurs only when it is “subtracted from the power of the State. “ Yet he notes with pleasure that Mao “had begun” to deal with this issue, incarnated by Stalin, “in a number of his writings” – which Badiou has commented on “guided by the eternity of the True.” (3)

Alain Badiou is perhaps reticent, for reasons which will become apparent,  to mention that he too has mounted History’s stage. He too has experience of the “vigorous subjective existence of the communist hypothesis.” Indeed as Francis Dosse’s biography Gilles Deleuze Félix Guattari. Biographie Croisée (2009) illustrates in a fascinating snapshot, it was indeed “vigorous”.

In the journal of the UJM (M-L) Cahier Yénan (No 4. 1977) Badiou attacked the celebrated joint work of Deleuze and Guattari, L’anti-Œdipe as “vulgar moralisers”, and for ignoring the scientific teachings of Marxism-Leninism. The second piece under the pseudonym of Georges Peyrol, was titled, Le fascime de la pomme de terre. Badiou observed that the pair were “pre-fascists”. Badiou frothed at the metaphor of the “rhizome”, to grasp the tentacles of multiple being, the proliferation of social shoots (most celebrated in their Mille plateaux1980). The Ontologist detected a parallel with Lin Biao’s revisionism, the One that dived into Two, had subtly become the One that symbolised the Tyrant. (4)

Revisionists!Pre-Fascists! During the 1970s these words did not just hang in the air in the Vincennes campus where both Badiou and Deleuze taught. Tendance Coatesy has already recorded the history of the oh-so-sage Professor’s Maoist troops during that period. Their efforts to imitate the Shanghai Commune included their assaults on another ‘revisionist’, Maria Antonitta Macciocchi. In this instance a colleague ran the intimidation from the same department of philosophy.

At the beginning the hostile M-L claque’s presence ensured that the lectures ended early. Later they would try to disrupt Deleuze’s lectures by claiming that a student union meeting to back a workers’ struggle was being held; other times the more erudite mentioned the bogey-name of Nietzsche (Deleuze’s 1963 study on whom no doubt proving by its title alone proof of serious pre-fascism). The admirers of the Little Red Book also assailed others, Jean-François Lyotard, and François Châtelet.

The stunts of the little band of Badiou’s Marxist-Leninists petered out as the decade proceeded. That has its own history, one which awaits Badiou to tell with anything resembling the truth.

When Deleuze passed away in 1995, Badiou, Dosse recounts, gave him a “vibrant homage.” He considered himself a “worthy successor” of Deleuze in his present Chair, on condition that one read him in the light of the “bonne philosophie” (the right philosophy). According to Dosse Badiou revealed that in 1991 he had proposed to Delueze to hold a public exchange of views (at the time when one of the Deleuze’s best-known works, What is Philosophy, was published). This was refused but as the resulting correspondence, giving reasons for this refusal, was apparently important. He equally refused to let this be published, which left Badiou with material he could not render public.

The book which did get to the printers, is Badiou’s, Delueze. La Clameur de l’Être (1997). It no doubt interests those fascinated by the obscurity of a (until very recent) apologist for the Khmer Rouge, and a conformed admirer of the Great Proletarian Cultural Revolution. What rankles Dosse is that Badiou baldly repeats a much earlier idea: that Deleuze’s philosophy centres on the ONE, “C’est la venue de l’Un, renommé par Delueze l’Un-tout, que se consacre, dans sa plus haute destination, la pensée.” (5) In other words, he repeated, at the core of this ‘study’  the ridiculous claims he made back in the days of Cahier Yénan dressed up in more elliptical and pretentious language. He further – we note ourselves –  charged that Deleuze was something of a Stoic – which to many people has more than w whiff of his old ‘cultural revolution’ or more exactly Gang of Four  thinking about attacking ‘Confucius’.

Still, at least he didn’t call him once more a ‘pre-fascist’.

That’s Badiou for fidelity, hein?

*****

(1) Page 2. The Idea of Communism. Alain Badiou. In The Idea of Communism. Edited Costas Douzinas & Slavoj Žižek. Verso. 2010. (2) Page 4. Badiou. Op cit. (3) Page 10.  Badiou. Op cit. (4) Pages 432 – 434. Francis Dosse Gilles Deleuze Félix Guattari. Biographie Croisée La Découverte. 2009 (5) Page 435. Dosse Op cit.

Everything (mostly) that you wanted to know about the politics of the fraud Badiou here: Révolution culturelle : Alain Badiou, le Grand Prestidigitateur.CLAUDE HUDELOT

This is worth noting, although it includes a link to Badiou’s evasive responses, Editor Calls Badiou a “Frozen Dinosaur”

Badiou is no stranger to Maoist militancy of his own. When he worked at the same university as Gilles Deleuze, he declared Deleuze an “enemy of the people” and would bring groups of fellow Maoists to disrupt the class.

About 12 years ago I wrote a lengthy critique of Badiou’s Ethics and his tendentious claims about the universalism of Saint Paul.  Unfortunately it’s in a format I can’t Blog with. But believe me, there is a more, a lot more, to say…

 

Written by Andrew Coates

April 10, 2016 at 11:15 am

Guardian Smears Charlie Hebdo – again.

with 6 comments

https://i1.wp.com/cbsnews1.cbsistatic.com/hub/i/2015/01/12/d2cf3344-706c-46bd-bf9d-a6877467f406/e36c3598d20151cc67d18983a7fa0342/hebdo.jpg

Guardian and its like have never pardoned French secularist satire.

After the Charlie Hebdo/hypercacher slaughter The Guardian could just not wait to spit on the corpses of the dead.

Seamus Milne, former Comments Editor at the paper, (now something to do with the Labour Party) stated of its cartoons, “This wasn’t just “depictions” of the prophet, but repeated pornographic humiliation.” Milne put the blame for the attacks down to Western policy in the Middle East and the ‘war on terror’.

This is their angle during the present week:

How did Charlie Hebdo get it so wrong?

In blaming all followers of Islam for terrorism, the French magazine is finding its catharsis in bigotry.

The editorial then laid the blame squarely on two factors – the complicity of the average, unaffiliated Muslim, and the erosion of secularism by a conspiracy of silence. Terrorism was fomented, it said, and people died because society could not voice discomfort at the many little “iceberg tips” of religious expression that had cumulatively eroded laïcité – the secularism written into the French constitution. Terrorism happened, in short, because freedom of speech was curbed.

The editorial gives credence and sanction to the view that there is no such thing as an innocent Muslim. That even those who do not themselves commit terrorism, somehow by just existing and practising, are part of a continuum that climaxes with two men blowing themselves up in Brussels airport.

I assume Malik is not a French speaker, or she would have read that the  Editorial – in the original – was signed by Riss, somebody not held in universally high regard in secularist left quarters.

That is to say, it’s more what English speaking journalists  would call an “Op-Ed”, an opinion piece,  than an authoritative statement of the weekly’s views.

It is also translated into what one can only call an “approximate” English; a task in any case facing difficulties for Riss’s highly colloquial style. (1)

The English title reads, How did we end up here?

The French reads: Qu’est-ce que je fous là ? – which most would agree is somewhat different to the former.

Riss asks, after the Brussels attacks,

In reality, the attacks are merely the visible part of a very large iceberg indeed. They are the last phase of a process of cowing and silencing long in motion and on the widest possible scale. Our noses are endlessly rubbed in the rubble of Brussels airport and in the flickering candles amongst the bouquets of flowers on the pavements. All the while, no one notices what’s going on in Saint-German-en-Laye. Last week, Sciences-Po* welcomed Tariq Ramadan. He’s a teacher, so it’s not inappropriate. He came to speak of his specialist subject, Islam, which is also his religion. Rather like lecture by a Professor of Pies who is also a pie-maker. Thus judge and contestant both.

I assume the Guardian has no French speaking journalists, or at least those that follow French politics.

Ramadan, who “puts himself forward as a man of dialogue, someone open to a debate” has hit the French news recently (19th of March) because of this:

Tariq Ramadan reconnait avoir rejoint l’Union mondiale des savants musulmans (UMSM)*.  Une organisation sur la liste des organisations terroristes des Emirats Arabes Unis. L’Union mondiale des savants musulmans est dirigé par le sulfureux théologien des Frères Musulmans : Youssef Al Qaradawi.

L’homme, recherché par Interpol, est un « savant » antisémite, homophobe, auteur d’une fatwa autorisant à mener des attentats suicide. Une fatwa que l’on retrouve sur plusieurs sites du Hamas. Youssef Al Qaradawi a aussi réclamé la destruction de mausolées chiites et  justifié l’assassinat de personnalités comme Mouammar Kadhafi  et Saïd Ramadan Al Boutih.

Tariq Ramadan has admitted having joined the International Union of Muslim Scholars. This organisation is on the Arab Emirates List of terrorist organisations. It is run by the Muslim Brotherhood theologian Youssef Al Qaradawi.

This man, wanted by Interpol, is a ‘scholar’, who is anti semitic and homophobic. Qaradawi is the author of a Fatwa authorising suicide bombings – found on many Hamas sites. He has also called for the destruction of Shiite Mausoleums and justified the killings of Gadafi and Saïd Ramadan Al Boutih.

Tariq Ramadan fait enfin son « coming out ».

The controversy over whether one should debate with this figure – in view of the above facts about his racist far-right links, has been stormy.

This appeared a couple of days ago:

Le Monde: « Accepter le débat avec Tariq Ramadan ne signifie pas être d’accord avec lui »

As for blaming the ‘average Muslim’ for genocidal terrorism I find no evidence in Riss’ article.

What he does do, and in a highly questionable way, is to place the spread of cultural Islam – with all its intolerance and attempts to impose its ‘law’ on everyday life, alongside the fact of the killings.

“From the bakery that forbids you to eat what you like, to the woman who forbids you to admit that you are troubled by her veil, we are submerged in guilt for permitting ourselves such thoughts. ”

The device of citing anecdotes about bakeries and the Burka in the context of murder is more than doubtful:.

It is precisely the kind of ranting which prevents secularist opposition to the religious imposition of veiling  (a declaration of ‘purity’ against the ‘impure’) getting a hearing.

But that is Riss, and a good reason why his thoughts are not treated with seriousness that the Guardian and like-minded mates  claim for it.

Another Guardian article by their ‘religious correspondent Harriet Sherwood (Charlie Hebdo criticised for linking all Muslims to Brussels bombings) lists their manufactured outrage.

As Sarah Brown  says,

I was looking again at the possibilities I started out with and thought I should make clear that I don’t think this is ‘an attack on all Muslims as potential fifth columnists’. Some have been saying it as good as paints all Muslims as terrorists and that’s clearly not the case.

To repeat, Riss puts alongside these observations, he does not link them in a causal chain.

Mailk concludes,

The magazine characterises its mission as war with a “silencing” establishment, and sees only one way to prevail: more freedom of expression, more secularism. But its thesis needs to be challenged. Is this silenced, hesitant, subdued France that Hebdo describes the country in which a minister called women in hijab “negroes who accept slavery”? If that is too timid, what would it propose: banning hijabs, banning beards?

To employ Hebdo’s own concluding rhetorical device, let us ask “the world’s oldest and most important question”: how the hell did we end up here? Imagine being that liberal, energised by the moral certainty of your secularism, sustained by belief in the supremacy of your values and righteous indignation. Mightn’t you ask yourself: how the hell did I end up here, advocating bigotry and prejudice?

Perhaps Malik might care to make some observations about the bigotry and prejudice of the scholarly  organisation the eminent Oxford Professor, Tariq Ramadan has recently joined?

But, no, silence.

The Guardian one notes does not exactly open its pages to defenders of Charlie Hebdo either.

 (1) This is today’s example of the ‘English’ version of the Editorial:

This week’s big debate was about the reality of Salah Abdeslam’s perpetuity. About his eventual sentence. Whether ‘life’ was going to mean life. A wind of panic swept over some of us when we realised that the possibility of a life sentence (that most perpetual of perpetuities) was not quite ‘real’ because, in the normal course of things, after a few decades of imprisonment, there was a chance that he might be released.

Written by Andrew Coates

April 6, 2016 at 12:12 pm

Parti des Indigènes de la République: “Zionists to the Gulag!”

with 20 comments

 

Zionists to the Gulag: theexcellent  Houria Bouteldja (Richard Seymour).

The left-wing political scientist,  Thomas Guénolé,  recently (18th March) rowed with the spokesperson of the Parti des Indigènes de la République, Houria Bouteldja on the French television (France 2) programme, “Ce soir (ou jamais !)” sur France 2 (Atlantico).

He took out a photo of her posing with the slogan, Zionists to the Gulag (note, which adds, Peace, mais gulag quand même, but Gulag even so).

“si une femme noire se fait violer par un homme noire, il est légitime qu’elle ne porte pas plainte pour protéger la communauté noire”.

If a black women is raped by a black man, it’s right that she does not go to the police in order to protect the black community.”

On gays,  “comme chacun sait, la tarlouze n’est pas tout à fait un homme. l’arabe qui perd sa puissance virile n’est plus un homme”.

Everybody knows that a poof is not completely a man, the Arab who loses his potency is no longer a man”.

Her reply was to state that she couldn’t give a toss what  Guénolé thought, and that his fundamental accusation against her was that she was not white.

Now is the time to return to a critical examination of the ideas of this person and her group.

Une indigène au visage pâle – par Ivan Segré.

Houria Bouteldja :Les Blancs, les Juifs et nous. Vers une politique de l’amour révolutionnaire

Houria Bouteldja, the “excellent  Houria Bouteldja” as Richard Seymour calls her (here), is the spokesperson for the Indigènes de la République. She is known to the American left from the reprinting of their statements by the International Socialist Organization,  and a star article, with Malik Tahar Chaouch, translated by somebody who should have known better  (The Unity Trap) in the oddly named Jacobin, which claims to be ‘reason in revolt”.

Her group, which opposes “race-mixing” and attacks the “philo-Semitism” of the French State, amongst many other criticisms of ‘Jews’ and  ‘Zionists’ has also received a respectful audience in Britain, including a ‘Blog’ and  billing at meetings of the Islamic ‘Human Rights’ Commission. Verso has published a book recently criticising French secularism by one of the Indigènes’ ‘white’ supporters, the former leftist and self-styled ‘feminist’ Christine Delphy..

Rumours that an English version of Les Blancs, les Juifs et nous  is in preparation at Verso, with an introduction by Ian Donovan have been strongly denied.

This is not a translation of Segré’s tonic review of Bouteldja but a discussion of some key points. The article begins with a summary of the authoress’ views which will perhaps explain that the prospect of a full account of the text – after all a honest attempt to make intelligible a picture of the world that bears comparison with such landmark thinkers as David Icke – would be hard to accomplish. But we salute comrade Sergé for having waded through this singular oeuvre. This is just to make known to an English speaking audience some of his main points

Sergè provides an outline of the Bouteldja contribution to historical materialism. White imperialism since the key date of 1492 is structured by racial inequality. With this legacy imprinted across every ‘white’ society, legislation for equality puts ‘whites’ (blancs) first and relegates the “indigenes” (indigenous, that is, native American, African Blacks, Arabs from the Maghreb from 1830, and the peoples of Asia). As part of this process white women’s rights have been obtained through both their owns struggle and through the existence of imperialism.

The fault lines lie deep. The French declaration of Human Rights (first version, 1789) was inspired by the African Declaration of Independence of 1776, created on the basis of the massacre of the indigenous population. Indelibly marked by its murdering, enslaving colonial origins the bourgeoisie invented the category of the white race to divide, and to prevent any alliance with its indigenous slaves. For those in the Third World today even those of immigrant descent, including herself, are ‘white’ from the fact of living in (imperialist) Europe.

Amongst the many discoveries Bouteldja makes during her exploration of the history of ‘white’ imperialism is Sartre. He is the incarnation of the French left, even the revolutionary left. As such, in the allegory for the history of that left, he was botha fighter against French colonialism and a supporter of the creation of the state of Israel. The author of Réflexions sur la Question Juive, was a ‘Zionist’. That affiliation cannot be tolerated: “Fusillez Sartre !” (shoot Sartre!). The thought could be developed…..Sartre is an emblem, a symbol of the gauche Française. Should they also be shot?

It can be seen that Boutelja has a keen interest in the ‘Jewish Question’. For her, anti-Zionism is the crucial issue: confrontation between the indigènes and the ‘whites’, a clash over the State of Israel, is the site of a historic battle between “us” (her side) and “you” – well, you. She reveals the Jewish task, “they have been chosen by the West” for three cardinal missions: to settle the crisis of moral legitimacy for the white world – the result of the Nazi genocide – to sub-contract republican (that is, French) racism, and to be the armed wing of Western imperialism in the Arab world. (“élus, par l’Occident », et cela « pour trois missions cardinales » : « résoudre la crise de légitimité morale du monde blanc, conséquence du génocide nazi, sous-traiter le racisme républicain et enfin être le bras armé de l’impérialisme occidental dans le monde arabe » (p. 51).

From the – reasonable – point that the Shoah was an extension of colonial barbarity into Europe itself, the zoological view of history as a struggle for mastery between ‘races’ that would resort to extermination – to the other two ‘missions’ is not a leap, but a change of topic. Bouteldja considers that the “Arab essence” and ‘Arab land” is colonised by the Jews – Israel- as a result of a conscious ‘white’ decision, “they have offered Israel to you.”

It is without surprise that we learn that Bouteldja rejects “white rationality”.

This is the leading Indigène’s alternative: Allah Akbar! “In Islam divine transcendence induces humility and a continuous awareness of transience. The wishes, the projects of the faithful are marked by cries of ‘in cha Allah’. We begin one day and we will end one day. Only the all-powerful is eternal. Nobody can rise up against Him. Only the proud believe that they can. From this pathology of pride are born the blasphemous theories of the superiority of Whites over non-Whites, of the superiority of men over women, of the superiority of the human race over animals and nature. One does not need to be a believer to interpret this philosophy and apply it to the mundane. (*)

Followers of the Qu’ran have never been known to practice slavery and religious or racical superiority….

The Charnel House has published an excellent translation of earlier critique of this group: Toward a materialist approach to the question of race: A response to the Indigènes de la République.

* … Allahou akbar ! Et il ajoute : Il n’y a de Dieu que Dieu. En islam, la transcendance divine ordonne l’humilité et la conscience permanente de l’éphémère. Les vœux, les projets de ses fidèles ne sont-ils pas tous ponctués par ‘in cha Allah’ ? Nous commençons un jour et nous finissons un jour. Seul le Tout-Puissant est éternel. Personne ne peut lui disputer le pouvoir. Seuls les vaniteux le croient. De ce complexe de la vanité, sont nées les théories blasphématoires de la supériorité des Blancs sur les non-Blancs, de la supériorité des hommes sur les femmes, de la supériorité des hommes sur les animaux et la nature. Nul besoin d’être croyant pour interpréter cette philosophie d’un point de vue profane » (p. 132).